Hiero | Page 4

of sense, as sight through our eyes, sounds through our ears, smells through our noses, and meats and drinks through our mouths."
[8] Cf. Cic. "de N. D." ii. 56, S. 141.
[9] Reading {edesthai te kai lupeisthai . . .} or if with Breit reading {ote d' au lupeisthai}, transl. "then as to good and evil we are affected pleasurably or painfully, as the case may be: sometimes, if I am right in my conclusion, through the mind itself alone; at other times . . ."
[10] Or, "they are mental partly, partly physical."
[11] Lit. "the incidents of waking life present sensations of a more vivid character."
To this statement Hiero made answer: And I, for my part, O Simonides, would find it hard to state, outside the list of things which you have named yourself, in what respect the despot can have other channels of perception.[12] So that up to this point I do not see that the despotic life differs in any way at all from that of common people.
[12] i.e. "being like constituted, the autocratic person has no other sources of perception: he has no claim to a wider gamut of sensation, and consequently thus far there is not a pin to choose between the life of the despot and that of a private person."
Then Simonides: Only in this respect it surely differs, in that the pleasures which the "tyrant" enjoys through all these several avenues of sense are many times more numerous, and the pains he suffers are far fewer.
To which Hiero: Nay, that is not so, Simonides, take my word for it; the fact is rather that the pleasures of the despot are far fewer than those of people in a humbler condition, and his pains not only far more numerous, but more intense.
That sounds incredible (exclaimed Simonides); if it were really so, how do you explain the passionate desire commonly displayed to wield the tyrant's sceptre, and that too on the part of persons reputed to be the ablest of men? Why should all men envy the despotic monarch?
For the all-sufficient reason (he replied) that they form conclusions on the matter without experience of the two conditions. And I will try to prove to you the truth of what I say, beginning with the faculty of vision, which, unless my memory betrays me, was your starting-point.
Well then, when I come to reason[13] on the matter, first of all I find that, as regards the class of objects of which these orbs of vision are the channel,[14] the despot has the disadvantage. Every region of the world, each country on this fair earth, presents objects worthy of contemplation, in quest of which the ordinary citizen will visit, as the humour takes him, now some city [for the sake of spectacles],[15] or again, the great national assemblies,[16] where sights most fitted to entrance the gaze of multitudes would seem to be collected.[17] But the despot has neither part nor lot in these high festivals,[18] seeing it is not safe for him to go where he will find himself at the mercy of the assembled crowds;[19] nor are his home affairs in such security that he can leave them to the guardianship of others, whilst he visits foreign parts. A twofold apprehension haunts him:[20] he will be robbed of his throne, and at the same time be powerless to take vengeance on his wrongdoer.[21]
[13] {logizomenos}, "to apply my moral algebra."
[14] {en tois dia tes opseos theamasi}. See Hartman, "An. Xen. Nova," p. 246. {theamasi} = "spectacular effects," is perhaps a gloss on "all objects apprehensible through vision." Holden (crit. app.) would rather omit {dia tes opseos} with Schneid.
[15] The words are perhaps a gloss.
[16] e.g. the games at Olympia, or the great Dionysia at Athens, etc.
[17] Omitting {einai}, or if with Breit. {dokei einai . . . sunageiresthai}, transl. "in which it is recognised that sights are to be seen best fitted to enchain the eyes and congregate vast masses." For other emendations see Holden, crit. app.; Hartm. op. cit. p. 258.
[18] "Religious embassies"; it. "Theories." See Thuc. vi. 16; "Mem." IV. viii. 2.
[19] Lit. "not stronger than those present."
[20] Or, "The dread oppresses him, he may be deprived of his empire and yet be powerless."
[21] Cf. Plat. "Rep." ix. 579 B: "His soul is dainty and greedy; and yet he only of all men is never allowed to go on a journey, or to see things which other free men desire to see; but he lives in his hole like a woman hidden in the house, and is jealous of any other citizen who goes into foreign parts and sees things of interest" (Jowett).
Perhaps you will retort: "Why should he trouble to go abroad to seek for such things? They are sure to come to him, although he stops